Before we look at the fall in chapter three let us examine current thoughts about Adam and Eve. I believe there is a stereotypical view of Eve as physically beautiful (that is how she is always painted, see picture from the previous post) but not necessarily too bright. In fact, it is often implied (or outright stated) that the serpent deceived her because she was gullible and dim-witted, at least compared to Adam. Many argue that is why the serpent deceived Eve, not Adam. Let us take a few minutes to consider some very influential early Christian leaders and their view of women.
Tertullian, a 2nd century church leader (who coined the term “trinity”), told his female listeners:
You are the devil’s gateway; you are the unsealer of that tree; you are the first forsaker of the divine law; you are the one who persuaded him whom the Devil was not brave enough to approach; you so lightly crushed the image of God, the man Adam; because of your punishment, that is, death, even the Son of God had to die.
How could he [Adam] have believed what the serpent said? For the serpent said that God prohibited them from eating the fruit of that tree because he knew that if they did so they would become as gods by their knowing good and evil (Gen 3.5) – as if God begrudged his creatures so great a blessing! That a man endowed with a spiritual mind could have believed this is astonishing. And just because it is impossible to believe it, woman was given to man, woman who was of small intelligence and who perhaps still lives more in accordance with the promptings of the inferior flesh than by the superior reason. Is this why the apostle Paul does not attribute the image of God to her?
Wow! So, woman is of small intelligence and does not bear the image of God whereas man was impossible to deceive in the garden and has a mind of superior reason. In addition, according to Augustine, woman was created to be deceived since the man could not be. We need to understand that Augustine still has a great influence on Christian theology today. He came up with “love the sinner and hate the sin.”
Consider the artwork that “graces” the entrance to the Notre Dame Cathedral in
It is important to look back at these early Christian influences because we are influenced. It is an incredibly difficult task to realize what we are being influenced by. I encourage you to self-evaluate your own influences in this area. Unless you realize what prejudices you bring to the table, you will be unable to evaluate this material evenhandedly.
Now, let us see if these stereotypes about Eve and women hold up against the text of Genesis chapter three.
A Summary of Genesis 3
First God is conspicuously absent from the scene, apparently for the first time thus far in Genesis. Instead, we have a new character on the scene, the serpent. He is a dominating presence, initiating and concluding the conversation (figuratively surrounding the woman (and man?) with his deceit). His initial question is leading and manipulative, designed to setup his following response. Eve’s answer is accurate and to the point. She is informed and perceptive, taking responsibility to follow the command that, as far as we know, was only given to Adam (2.16-17). The serpent’s response shows that he understands Eve (and likely Adam also) very well. He really hits home when he concludes that if Eve eats the fruit she will become “like God.” It seems Eve is convinced that this is true and takes the bait. Then she hands some to Adam and he eats.
After eating the fruit, they realize their nakedness. Many theories exist on exactly what “knowledge” was gained by eating the fruit. It seems likely this knowledge was to discern for themselves what was right and wrong rather than relying on God to lead them. Thus, their relationship to God is completely altered.
God’s appearance now brings fear to Adam and Eve and they hide, even though He just comes asking questions. Now we see the relationship between the man and woman has also undergone a change. The man immediately blames the woman for giving him the fruit. She responds by blaming the serpent. (This sounds a lot like my 4- and 5-year-olds.)
Some Analysis
Where was the man during the conversation between the woman and the serpent? He was right next to her. The text says he “was with her” (3.6). Not only this, but during the conversation between Eve and the serpent, the pronouns (we and you) referring to Eve, and therefore Adam, are plural. Adam was next to her this whole time. In fact, we have not yet seen them apart since Eve was created.
Whose authority is usurped? God’s authority is usurped and Adam and Eve usurped it. We see no indication that Eve usurped Adam’s authority in any way. In fact, based on our discussion of Genesis 1 and 2, Adam and Eve are peers and partners both assigned equal roles and status by God. God is the only authority we have seen thus far.
Who deceived whom? We do not see in this passage are Eve acting the role of “temptress.” Adam is part of this discussion, albeit a silent participant. He hears the arguments then chooses to eat the fruit. Eve only hands a piece to him. She does not coerce or entice him in any way. The only deceiver is this story is the serpent.
Who is cursed? The serpent and the ground are cursed. God curses neither Adam nor Eve because of this sin. (The ground is cursed because of Adam though.) He explains what will now happen because of their sin, but they are not cursed because of it. In fact, there is no indictment of Eve at all. The serpent’s and Adam’s punishment sections are prefaced by a “Because you have done this” clause. Eve, for some reason, receives no such introduction. God just tells her what is going to happen now.
After God monolog about the results of their sins, Adam names Eve: “Adam named his wife Eve, because she would become the mother of all the living.” (3.20) Eve means “living.” This seems to be an honor given to Eve. If she were the primary responsible party for the sinning, why is such an honor bestowed?
A small tangent here: Notice that God provides Adam and Eve with garments of skin to wear. It appears the first sins are followed by the first animal sacrifice. Just food for thought…
Looking Deeper
Genesis 3.16 is quite a challenge to understand. What is the exact syntax of the verse in how 16a relates to 16b? How should 16b be translated? What does desire mean? How does this relate back to Genesis 2? Is God describing what will happen or prescribing what he wants to happen?
A Traditional View
Some say that because the woman led man into this first sin she gets a demotion and the man will now “rule over” her and she will desire him. Likewise, she gets the punishment of pain in childbearing. The question that begs to be asked of this interpretation is why the woman is held more responsible than the man is for this sin?
We have already established that Adam and Eve were there together talking to the serpent. Perhaps when Eve spoke she did so for the both of them; with Adam next to her nodding is agreement. Perhaps he disagreed but did not say anything. Either way, sin is sin and Adam and Eve were both fully responsible for their own actions. Therefore, the idea that God demoted Eve due to the fall is difficult to support.
A Temporary Hierarchy View
Another attempt at explaining this verse is that women’s increased pain in childbearing could indicate that the desire the woman will have for her husband is sexual, thus offsetting the natural desire to avoid this pain. The man ruling over the women, in light of the egalitarian relationship in Genesis 1 and 2, is a consequence of sin, not the will of God. This view sees the hierarchical relationship as a distortion of what God had planned; a distortion that Jesus sets right, as he does all sin.
A Shift in Core Desires View
Others say that women’s pain in childrearing will increase. She will now desire to please men, not just her husband. Men will respond to the need of hers by ruling over her. In essence, she has traded her holy desire to please God for an unholy desire to please males. Again, this is not a curse from God, but rather God explaining what is going to happen because of the sin that has entered the world. Men, likewise, will now struggle and work to succeed in this world. This replaces their holy desire to work to please God. This unhealthy competition for success over other males and over females pushes us further, not closer, to God’s ideal world at creation.
Conclusion
Whatever your view of Genesis 3.16, it must reconcile with the straightforward theology of Genesis chapters 1 and 2. God created men and women to be equal partners, bonded together in community. Whatever the exact consequences of the fall, it is not how God created things nor how He wants them to exist. We may have to unlearn some errant theology before we can accept this point.
Sin destroyed the healthy community that existed in the garden. The people do not become independent from God; instead, it is dreadfully apparent to them now how much they need Him. The knowledge of good and evil enabled them to realize that they were the evil. Their relationship with each other has suffered as well. Equality, mutual concern and care are replaced with desire, struggle and competition. Just as the first people turned away from God and tried to take care of themselves, so will all that follow. Nevertheless, God offers hope. We see hope in the curse he gives the serpent. The woman’s offspring (not the man’s?) will crush this fallen state and redeem the world, bringing us all back to
For a visual (and somewhat accurate) representation of this story, refer to The Brick Testament.
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